"Gentleman without reading, dog without scent."

Moorish Proverb.

The story-teller is, par excellence, the prince of Moorish performers. Even to the stranger unacquainted with the language the sight of the Arab bard and his attentive audience on some erstwhile bustling market at the ebbing day is full of interest—to the student of human nature a continual attraction. After a long trudge from home, commenced before dawn, and a weary haggling over the most worthless of "coppers" during the heat of the day, the poor folk are quite ready for a quiet resting-time, with something to distract their minds and fill them with thoughts for the homeward way. Here have been fanned and fed the great religious and political movements which from time to time have convulsed the Empire, and here the pulse of the nation throbs. In the cities men lead a different life, and though the townsfolk appreciate tales as well as any, it is on these market-places that the wandering troubadour gathers the largest crowds.

Like public performers everywhere, a story-teller of note always goes about with regular assistants, who act as summoners to his entertainment, and as chorus to his songs. They consist[page139] usually of a player on the native fiddle, another who keeps time on a tambourine, and a third who beats a kind of earthenware drum with his fingers. Less pretentious "professors" are content with themselves manipulating a round or square tambourine or a two-stringed fiddle, and to many this style has a peculiar charm of its own. Each pause, however slight, is marked by two or three sharp beats on the tightly stretched skin, or twangs with a palmetto leaf plectrum, loud or soft, according to the subject of the discourse at that point. The dress of this class—the one most frequently met with—is usually of the plainest, if not of the scantiest; a tattered brown jellÁb (a hooded woollen cloak) and a camel's-hair cord round the tanned and shaven skull are the garments which strike the eye. Waving bare arms and sinewy legs, with a wild, keen-featured face, lit up by flashing eyes, complete the picture.

This is the man from whom to learn of love and fighting, of beautiful women and hairbreadth escapes, the whole on the model of the "Thousand Nights and a Night," of which versions more or less recognizable may now and again be heard from his lips. Commencing with plenty of tambourine, and a few suggestive hints of what is to follow, he gathers around him a motley audience, the first comers squatting in a circle, and later arrivals standing behind. Gradually their excitement is aroused, and as their interest grows, the realistic semi-acting and the earnest mien of the performer rivet every eye upon him. Suddenly his wild gesticulations cease at the entrancing point. One step more for liberty, one blow, and the charming[page140] prize would be in the possession of her adorer. Now is the time to "cash up." With a pious reference to "our lord Mohammed—the prayer of God be on him, and peace,"—and an invocation of a local patron saint or other equally revered defunct, an appeal is made to the pockets of the Faithful "for the sake of Mulai Abd el KÁder"—"Lord Slave-of-the-Able." Arousing as from a trance, the eager listeners instinctively commence to feel in their pockets for the balance from the day's bargaining; and as every blessing from the legion of saints who would fill the Mohammedan calendar if there were one is invoked on the cheerful giver, one by one throws down his hard-earned coppers—one or two—and as if realizing what he has parted with, turns away with a long-drawn breath to untether his beasts, and set off home.

But exciting as are these acknowledged fictions, specimens are so familiar to most readers from the pages of the collection referred to that much more interest will be felt in an attempt to reproduce one of a higher type, pseudo-historical, and alleged to be true. Such narratives exhibit much of native character, and shades of thought unencountered save in daily intercourse with the people. Let us, therefore, seize the opportunity of a visit from a noted raconteur and reputed poet to hear his story. Tame, indeed, would be the result of an endeavour to transfer to black and white the animated tones and gestures of the narrator, which the imagination of the reader must supply.

GROUP AROUND PERFORMERS, MARRÁKESH.
Photograph by A. Lennox, Esq.
GROUP AROUND PERFORMERS, MARRÁKESH.

The initial "voluntary" by the "orchestra" has ended; every eye is directed towards the central figure, this time arrayed in ample turban, white[page141] jellÁb and yellow slippers, with a face betokening a lucrative profession. After a moment's silence he commences the history of—

"Mulai Abd el KÁder and the Monk Of Monks."

"The thrones of the Nazarenes were once in number sixty, but the star of the Prophet of God—the prayer of God be on him, and peace—was in the ascendant, and the religion of Resignation [IslÁm] was everywhere victorious. Many of the occupiers of those thrones had either submitted to the Lieutenant ['Caliph'] of our Lord, and become Muslimeen, or had been vanquished by force of arms. The others were terrified, and a general assembly was convoked to see what was to be done. As the rulers saw they were helpless against the decree of God, they called for their monks to advise them. The result of the conference was that it was decided to invite the Resigned Ones (Muslimeen) to a discussion on their religious differences, on the understanding that whichever was victorious should be thenceforth supreme.

"The Leader of the Faithful having summoned his wise men, their opinion was asked. 'O victorious of God,' they with one voice replied, 'since God, the High and Blessed, is our King, what have we to fear? Having on our side the truth revealed in the "Book to be Read" [the KorÁn] by the hand of the Messenger of God—the prayer of God be on him, and peace—we must prevail. Let us willingly accept their proposal.' An early day was accordingly fixed for the decisive contest, and each party marshalled its forces. At the appointed time they met, a great crowd on either side, and it was asked which should begin. Knowing that victory was on his side, the Lieutenant of the Prophet—the prayer [page142] of God be on him, and peace—replied, 'Since ye have desired this meeting, open ye the discussion.'

"Then the chief of the Nazarene kings made answer, 'But we are here so many gathered together, that if we commence to dispute all round we shall not finish by the Judgement Day. Let each party therefore choose its wisest man, and let the two debate before us, the remainder judging the result.'

"'Well hast thou spoken,' said the Leader of the Faithful; 'be it even so.' Then the learned among the Resigned selected our lord Abd el KÁder of Baghdad,^* a man renowned the world over for piety and for the depth of his learning. Now a prayer [FÁtihah] for Mulai Abd el KÁder!"

Here the speaker, extending his open palms side by side before him, as if to receive a blessing thereon, is copied by the by-standers.^† "In the name of God, the Pitying, the Pitiful!" All draw their hands down their faces, and, if they boast beards, end by stroking them out.

"Then the polytheists^‡ likewise chose their man, one held among them in the highest esteem, well read and wise, a monk of monks. Between these two, then, the controversy commenced. As already agreed, the Nazarene was the first to question:

"'How far is it from the Earth to the first heaven?'

"'Five hundred years.'

"'And thence to the second heaven?'

"'Five hundred years.'

"'Thence to the third?'[page143]

"'Five hundred years.'

"'Thence to the fourth?'

"'Five hundred years.'

"'Thence to the fifth?'

"'Five hundred years.'

"'Thence to the sixth?'

"'Five hundred years.'

"'Thence to the seventh?'

"'Five hundred years.'

"'And from Mekka to Jerusalem?'

"'Forty days.'

"'Add up the whole.'

"'Three thousand, five hundred years, and forty days.'

"'In his famous ride on El Borak [Lightning] where did Mohammed go?'

"'From the Sacred Temple [of Mekka] to the Further Temple [of Jerusalem], and from the Holy House [Jerusalem] to the seventh heaven, and the presence of God.'^§

"'How long did this take?'

"'The tenth of one night.'

"'Did he find his bed still warm on his return?'

"'Yes.'

"'Dost thou think such a thing possible; to travel three thousand five hundred years and back, and find one's bed still warm on returning?'

"'Canst thou play chess?' then asked Mulai Abd el KÁder.

"'Of course I can,' said the monk, surprised.

"'Then, wilt thou play with me?'

"'Certainly not,' replied the monk, indignantly. 'Dost thou think me a fool, to come here to discuss the science of religion, and to be put off with a game of chess?'[page144]

"'Then thou acknowledgest thyself beaten; thou hast said thou couldst play chess, yet thou darest not measure thy skill at it with me. Thy refusal proves thy lie.'

"'Nay, then, since thou takest it that way, I will consent to a match, but under protest.'

"So the board was brought, and the players seated themselves. Move, move, move, went the pieces; kings and queens, elephants, rooks, and knights, with the soldiers everywhere. One by one they disappeared, as the fight grew fast and furious. But Mulai Abd el KÁder had another object in view than the routing of his antagonist at a game of chess. By the exercise of his superhuman power he transported the monk to 'the empty third' [of the world], while his image remained before him at the board, to all appearances still absorbed in the contest.

"Meanwhile the monk could not tell where he was, but being oppressed with a sense of severe thirst, rose from where he sat, and made for a rising ground near by, whence he hoped to be able to descry some signs of vegetation, which should denote the presence of water. Giddy and tired out, he approached the top, when what was his joy to see a city surrounded by palms but a short way off! With a cry of delight he quickened his steps and approached the gate. As he did so, a party of seven men in gorgeous apparel of wool and silk came out of the gate, each with a staff in his hand.

"On meeting him they offered him the salutation of the Faithful, but he did not return it. 'Who mayest thou be,' they asked, 'who dost not wish peace to the Resigned?' [Muslimeen]. 'My Lords,' he made answer, 'I am a monk of the Nazarenes, I merely seek water to quench my thirst.'

"'But he who comes here must resign himself [to Mohammedanism] or suffer the consequences.[page145] Testify that 'There is no god but God, and Mohammed is His Messenger!' 'Never,' he replied; and immediately they threw him on the ground and flogged him with their staves till he cried for mercy. 'Stop!' he implored. 'I will testify.' No sooner had he done so than they ceased their blows, and raising him up gave him water to drink. Then, tearing his monkish robe to shreds, each deprived himself of a garment to dress him becomingly. Having re-entered the city they repaired to the judge.

"'My Lord,' they said, 'we bring before thee a brother Resigned, once a monk of the monks, now a follower of the Prophet, our lord—the prayer of God be on him, and peace. We pray thee to accept his testimony and record it in due form.'

"'Welcome to thee; testify!' exclaimed the kÁdi, turning to the convert. Then, holding up his forefinger, the quondam monk witnessed to the truth of the Unity [of God]. 'Call for a barber!' cried the kÁdi; and a barber was brought. Seven Believers of repute stood round while the deed was done, and the convert rose a circumcised Muslim—blessed be God.

"Then came forward a notable man of that town, pious, worthy, and rich, respected of all, who said, addressing the kÁdi: 'My Lord—may God bless thy days,—thou knowest, all these worthy ones know, who and what I am. In the interests of religion and to the honour of God, I ask leave to adopt this brother newly resigned. What is mine shall be his to share with my own sons, and the care I bestow on them and their education shall be bestowed equally on him. God is witness.' 'Well said; so be it,' replied the learned judge; 'henceforth he is a member of thy family.'

"So to the hospitable roof of this pious one[page146] went the convert. A tutor was obtained for him, and he commenced to taste the riches of the wisdom of the Arab. Day after day he sat and studied, toiling faithfully, till teacher after teacher had to be procured, as he exhausted the stores of each in succession. So he read: first the Book 'To be Read' [the KorÁn], till he could repeat it faultlessly, then the works of the poets, KÁlÛn, el Mikki, el Bisri, and SÎdi Hamzah; then the 'Lesser' and 'Greater Ten.'^"" Then he commenced at SÎdi Íbnu AshÎr, following on through the AjrÛmiyah,^# and the AlfÎyah,^** to the commentaries of SÎdi KhalÎl, of the SheÏkh el BokhÁri, and of Ibnu AsÎm, till there was nothing left to learn.

"Thus he continued growing in wisdom and honour, the first year, the second year, the third year, even to the twentieth year, till no one could compete with him. Then the Judge of Judges of that country died, and a successor was sought for, but all allowed that no one's claims equalled those of the erstwhile monk. So he was summoned to fill the post, but was disqualified as unmarried. When they inquired if he was willing to do his duty in this respect, and he replied that he was, the father of the most beautiful girl in the city bestowed her on him, and that she might not be portionless, the chief men of the place vied one with another in heaping riches upon him. So he became Judge of Judges, rich, happy, revered.

"And there was born unto him one son, then a second son, and even a third son. And there was born unto him a daughter, then a second daughter, and even a third daughter. So he prospered and increased. And to his sons were born sons, one, two, three, and four, and daughters withal. And his[page147] daughters were given in marriage to the elders of that country, and with them it was likewise.

"Now there came a day, a great feast day, when all his descendants came before him with their compliments and offerings, some small, some great, each receiving tenfold in return, garments of fine spun wool and silk, and other articles of value.

"When the ceremony was over he went outside the town to walk alone, and approached the spot whence he had first descried what had so long since been his home. As he sat again upon that well-remembered spot, and glanced back at the many years which had elapsed since last he was there, a party of the Faithful drew near. He offered the customary salute of 'Peace be on you,' but they simply stared in return. Presently one of them brusquely asked what he was doing there, and he explained who he was. But they laughed incredulously, and then he noticed that once again he was clad in robe and cowl, with a cord round his waist. They taunted him as a liar, but he re-affirmed his statements, and related his history. He counted up the years since he had resigned himself, telling of his children and children's children.

"'Wouldst thou know them if you sawst them?' asked the strangers. 'Indeed I would,' was the reply, 'but they would know me first.'

"'And you are really circumcised? We'll see!' was their next exclamation. Just then a caravan appeared, wending its way across the plain, and the travellers hailed it. As he looked up at the shout, he saw Mulai Abd el KÁder still sitting opposite him at the chess-board, reminding him that it was his move. He had been recounting his experiences for the last half century to Mulai Abd el KÁder himself, and to the wise ones of both creeds who surrounded them![page148]

"Indeed it was too true, and he had to acknowledge that the events of a life-time had been crowded into a period undefinably minute, by the God-sent power of my lord Slave-of-the-Able [Mulai Abd el KÁder].

"Now, where is the good man and true who reveres the name of this holy one? Who will say a prayer to Mulai Abd el KÁder?" Here the narrator extends his palms as before, and all follow him in the motion of drawing them down his face. "In the name of the Pitying and Pitiful! Now another!" The performance is repeated.

"Who is willing to yield himself wholly and entirely to Mulai Abd el KÁder? Who will dedicate himself from the soles of his feet to the crown of his head? Another prayer!" Another repetition of the performance.

"Now let those devoted men earn the effectual prayers of that holy one by offering their silver in his name. Nothing less than a peseta^†† will do. That's right," as one of the bystanders throws down the coin specified.

"Now let us implore the blessing of God and Mulai Abd el KÁder on the head of this liberal Believer." The palm performance is once more gone through. The earnestness with which he does it this time induces more to follow suit, and blessings on them also are besought in the same fashion.

"Now, my friends, which among you will do business with the palms of all these faithful ones? Pay a peseta and buy the prayers of them all. Now then, deal them out, and purchase happiness."

So the appeal goes wearisomely on. As no more pesetas are seen to be forthcoming, a shift[page149] is made with reals—nominally 2½d. pieces—the story-teller asking those who cannot afford more to make up first one dollar and then another, turning naÏvely to his assistant to ask if they haven't obtained enough yet, as though it were all for them. As they reply that more is needed, he redoubles his appeals and prayers, threading his way in and out among the crowd, making direct for each well-dressed individual with a confidence which renders flight or refusal a shame. Meanwhile the "orchestra" has struck up, and only pauses when the "professor" returns to the centre of the circle to call on all present to unite in prayers for the givers. A few coppers which have been tossed to his feet are distributed scornfully amongst half a dozen beggars, in various stages of filthy wretchedness and deformity, who have collected on the ground at one side.

Here a water-carrier makes his appearance, with his goat-skin "bottle" and tinkling bell—a swarthy Soudanese in most tattered garb. The players and many listeners having been duly refreshed for the veriest trifle, the performance continues. A prayer is even said for the solitary European among the crowd, on his being successfully solicited for his quota, and another for his father at the request of some of the crowd, who style him the "Friend of the Moors."

At last a resort is made to coppers, and when the story-teller condescendingly consents to receive even such trifles in return for prayers, from those who cannot afford more, quite a pattering shower falls at his feet, which is supplemented by a further hand-to-hand collection. In all, between four and[page150] five dollars must have been received—not a bad remuneration for an hour's work! Already the ring has been thinning; now there is a general uprising, and in a few moments the scene is completely changed, the entertainer lost among the entertained, for the sun has disappeared below yon hill, and in a few moments night will fall.

* So called because buried near that city. For an account of his life, and view of his mausoleum, see "The Moors," pp. 337-339.

† "The hands are raised in order to catch a blessing in them, and are afterwards drawn over the face to transfer it to every part of the body."—Hughes, "Dictionary of IslÁm."

‡ A term applied by Mohammedans to Christians on account of a mistaken conception of the doctrine of the Trinity.

§ This was the occasion on which Mohammed visited the seven heavens under the care of Gabriel, riding on an ass so restive that he had to be bribed with a promise of Paradise.

"" Grammarians and commentators of the KorÁn.

# A preliminary work on rhetoric.

** The "Thousand Verses" of grammar.

†† About eightpence, a labourer's daily wage in Tangier.

[page151]

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